吉藏의 觀法이 갖는 修行論的 의미에 대한 고찰 = A Study on Practical Characteristics of Insight Method by Chi-tsang

다국어 초록 (Multilingual Abstract)

Even though several scholars had tried to reveal parts related to
practices in the Doctrines of San-lun School (Chi-tsang), it seems
that such efforts have failed. That’s because it is believed that no
other evidence has, yet, been presented, regardless of their frequent
strong arguments that the Doctrines of San-lun School had been
centered upon only theories in many theses or books.
At first, in my research, I have tried to analyze existing researches
one by one and finally found the reasons that it was useless or
unsuccessful to find out some parts related to practical method in
the Doctrines of San-lun School throughout former efforts.
Next, I have presented realistic records that show figures of Chitsang
as dhyāna’s practitioner, revealed that he didn’t exclude selection.
Next, I have taken into consideration of the reasons that he had not presented any special dhyāna’s practical method, and he had developed insight’ method particularly in his writings.
These considerations have been made focusing upon importance of
meaning of insight out of Buddhistic practices.
Finally, I have, through the four ways to have an insight into
languages (sūtra), fit a system of practices of the Doctrines of
San-lun School into a framework of a system of universal practical
method of Buddhism. I have come to an idea of “This very Languages
itself are Emancipation” which is a unique practice’s theory of the
Doctrines of San-lun School.

참고문헌 (Reference)

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2 尾山雄一, "인도불교철학" 민족사 128-, 1994

3 平井俊榮, "앞의 책, 第一篇 第四章「 攝山三論學派の成立」, 第五章「 興皇相承の系譜」, 243-341쪽"

4 김태완, "선(禪)과 언어" 새한철학회 1 (1): 317-338, 2002

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7 김호성, "禪觀의 大乘的 淵源 硏究" 동국대학교 1996

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9 崔鳳守, "大品般若經』에 나타난 原始佛敎의 修行道" 동국대학교 불교문화연구원 33 : 187-207, 1996

10 박경준, "原始佛敎思想論" 경서원 315-, 1992

11 한명숙, "初期佛敎의 自我觀에 대한 심신가치론적 고찰―몸과 마음의 성격 및 지위에 대한 논의" 불교학연구회 (13) : 181-210, 2006

12 宇井伯壽, "佛敎汎論" 岩波書店 525-, 1970

13 이현옥, "『般若經』에 나타난 禪定의 개념" 보조사상연구원 20 : 255-285, 2003

14 "『仁王般若經疏』(『大正藏』 33, 315c): "大乘滿字敎者 若明其理 至極平等 無得正觀不 二爲宗.""

15 "『 金剛般若疏』 卷3『( 大正藏』 33, 107a): “以得理忘? 得月捨指故 故云不應取法 而藉? 悟理 因指得月 故非不取法 如到岸捨?故 不應取? ?欲度河故 非不取?也.”"

16 "『 金剛般若疏』 卷1『( 大正藏』 33, 90a): “以?生本來 有取著之心 以是因緣 繫屬於魔 生死不? 若[苦]輪常轉 不悟中道佛性正觀般若.”"

17 "『 觀無量壽經義疏』『( 大正藏』 37, 234a) : “觀實相者 體無二相 是不二正觀.”"

18 "『 法華玄論』『( 大正藏』 34, 361c)"

19 "『 法華玄論』 卷1『( 大正藏』 34, 363a): “心以存相?根 ?以無得?主.” “封敎之流(徒), 封言之徒” Thera-g?th?(長老偈), 1024"

20 "『 法華玄論』 卷1『( 大正藏』 34, 363a): “又佛說?者 令心同? 不令?同心 心以存相?根?以無得?主.”"

21 "『 大乘玄論』『( 大正藏』 45, 15c: “不可以月指月 應以指指月.”"

22 "『 國淸百錄』,「 吉藏法師請講法華經疏」『( 大正藏』 46, 822a)"

23 "『 勝?寶窟』『( 大正藏』 37, 20b) : “涅槃經云 一切衆生 皆有佛性 悉當成佛 要令持戒 然後見性 戒卽是引出佛性 是故受戒也.”"

24 "『 勝?寶窟』, 6a: “從菩提留支 度後至於卽世 大分佛敎 爲半滿兩宗 云聲聞菩薩二藏 此 旣有經論 誠文 不可排斥.”"

25 "『 勝?寶窟』 卷上, 5b: “汝乃知解脫無言 而未悟言卽解脫 旣云言卽解脫 亦應解脫卽言 言卽解脫 雖言無言 解脫卽言 …… 名心無所依 乃識理敎意也.”"

26 "『 勝?寶窟』 卷1『( 大正藏』 37, 5c): “家師朗和上 每登高座 誨彼門人 常云 言以不住?端 心以無得?主 故深經高匠 ?悟群生 令心無所著.”『 中觀論疏』 卷1(『大正藏』 42, 12a)"

27 "『 二諦義』 卷中, 95a: “隨名釋者 如俗以浮虛?義 又俗以風俗?義 然此具出內外故 律有 國土毘尼 隨國土處所 風俗不同也 …… 此則就經律釋異 由來亦不知也.”"

28 "『 二諦義』 卷下『( 大正藏』 45, 112c: “ 只言說文字卽解脫 …… 文字卽解脫.”"

29 "『 二諦義』 卷1, 90b: “今明 二諦如指 ?小兒不識月 此?小兒 不?大老子 大老子知月 何須? ?小兒不識月故 ?指令識月 凡夫?生 亦爾 不識理故 須二諦?.”"

30 "『 中論序疏』『( 大正藏』 42, 2a): “中 諸佛菩薩所行道 觀 謂諸佛菩薩能觀之心 諸佛 觀辨於心 宣之於口 秤之爲經 菩薩 觀辨於心 宣之於口 目之爲論 要具斯三 義乃圓足.”"

31 "『 中觀論疏』 권2『( 大正藏』 42, 27b): “佛心無所依 汝心有所寄 乃與佛隔 何由見佛.”"

32 "『 中觀論疏』 卷4, 53c: “諸法未曾生死 亦非涅槃 言忘慮?也.”"

33 "『 中觀論疏』 卷2『( 大正藏』 42, 27b): “以觀心發言 ?言不動觀 言不動觀 竟何嘗言”"

34 "『 三論玄義』『( 大正藏』 45, 6c)"

35 "『 三論玄義』, 1b: “諸法實 相 言忘慮? 實無可破 亦無可收 泯上三門 歸乎一相 照斯四句 破立皎然.”"

36 "「一行三昧と空觀思想」,『 中國般若思想史硏究』" 春秋社 653-, 1976

37 Aaron K. Koseki, "“The Concept of Practice in San-lun Thought: Chi-tsang and the‘Concurrent Insight’ of the Two Truths,” Philosophy East and West 31/4" The University Press of Hawaii 441-, 1981

38 Richard Robinson, "Buddhist Religion" Dickenson 84-, 1970

39 David J. Kalupahana, "Buddhist Philosophy: A Historical Analysis" The University of Hawaii Press 16-24, 1976